Mohammad Mahdavi

This study compares and explains the explanation of revelation in minor matters and the role of the Prophet's imagination in this process from the perspective of Ibn Sina and Mulla Sadra. The research findings indicate that the source of revelation knowledge is active intellect (= angel of revelation); The teachings of the active intellect are general, and both philosophers have given an important role to the imagination of the prophet in explaining the quality of receiving the revelatory partial teachings. The role of imagination from Ibn Sina's point of view is to imitate and formulate general revelatory truths in the realm of the prophet's imagination. From Sadr al-Mutallahin's point of view, however, the represented forms of revelatory truths are present in the Imaginal World (= like Plato), and the imagination of the prophet is united with these forms represented in the Imaginal World. Although in some of Sadra's works, imitations and imaginative formulations of revelatory facts have been discussed, but according to the evidence in his works, this explanation is a well-known theory that he has only reported. The present study has used the library method in collecting information and the descriptive-analytical method in inference.

The practical dimension of human existence is related to his actions; Actions that shape his personality and with the guidance of practical wisdom can be transformed into wise actions and cause human happiness. The findings of the research, which is based on the descriptive and analytical method and based on library sources, show that Farabi paid special attention to the practical dimension of human existence in his view in the field of Madina Fazeleh; So that the actions of the people of Madina, along with knowledge, are among the components that cause Madina to become virtuous and Fazeleh, and if the people of Madina have knowledge; But if there is weakness in their actions, it will not be a utopia, and according to Farabi's own interpretation, it is an immoral and Faseghe Medina. It means a Medina whose inhabitants believe and know God and goodness; But in practice, they do not adhere to their knowledge. In the same way, the analysis of the works of Allameh Muhammad-Taqi Ja'fari shows that he considers action to be the main component after awareness and knowledge to reach an Intelligible life and even believes that the reasonableness of a Intelligible life is not only through theoretical Intellect, but also includes theoretical and practical Intellect. Examining the views of two thinkers shows that they both pay attention to wise action as the main component and acknowledge its role in individual and social life.

To explain Mulla Sadra’s viewpoint of the relationship of practical wisdom and Sharia, one needs to turn to the explanation of human soul and its perfection (happiness). It should be mentioned that the nature of practical wisdom and its principles are specified based on the definition that is offered of happiness. According to Mulla Sadra, true happiness lies in human soul’s acquisition of rational truths and becoming a subject to the divine forms and the highest possible state for it is understanding divine presence; this is considered to be the ultimate goal of Sharia and divine laws. In fact, Mulla Sadra introduces practical wisdom to be part of Sharia and this is why Sharia and practical wisdom are thought by him to be pursuing the same objective. Generally speaking, relationship of Sharia and practical wisdom is envisaged as an extension of the “mode of absolute generality and specificity”; because according to Mulla Sadra, practical wisdom, as the act of teaching the method of advancement of the stations and stage of God-wayfaring and path of servitude, is part of Sharia. One may seek for the cause of this in the richness of Islamic doctrines in the domain of practical wisdom and explanation of its patterns in religion and Sharia; however, richness of Islamic doctrines and Sharia does not make us needless of the explanation and presentation of effective solutions for application of practical wisdom. This is in fact exactly what Mulla Sadra has neglected in this area.